Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?”—and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.

جمله عالم ز آن غیور آمد که حق ** برد در غیرت بر این عالم سبق‌‌

The whole world became jealous because God is superior to all the world in jealousy.

او چو جان است و جهان چون کالبد ** کالبد از جان پذیرد نیک و بد

He is like the spirit, and the world is like the body: the body receives from the spirit (both) good and evil.

هر که محراب نمازش گشت عین ** سوی ایمان رفتنش می‌‌دان تو شین‌‌1765

Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful.

هر که شد مر شاه را او جامه‌‌دار ** هست خسران بهر شاهش اتجار

Any one who has become Master of the robes to the King, it is loss for him to traffic on the King's behalf.

هر که با سلطان شود او همنشین ** بر درش بودن بود حیف و غبین‌‌

Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to sit at his door.

دست‌‌بوسش چون رسید از پادشاه ** گر گزیند بوس پا باشد گناه‌‌

When (the privilege of) kissing the (King's) hand has been bestowed on him by the King, it is a sin if he prefers to kiss the (King's) foot.

گر چه سر بر پا نهادن خدمت است ** پیش آن خدمت خطا و زلت است‌‌

Although to lay the head on the (King's) foot is an act of obeisance, (yet) compared with the former act of obeisance it is a fault and backsliding.

شاه را غیرت بود بر هر که او ** بو گزیند بعد از آن که دید رو1770

The King is jealous of any one who, after having seen the face, prefers the (mere) scent.

غیرت حق بر مثل گندم بود ** کاه خرمن غیرت مردم بود

To speak in parables, God's jealousy is the wheat, (while) men's jealousy is the straw in the stack.

اصل غیرتها بدانید از اله ** آن خلقان فرع حق بی‌‌اشتباه‌‌

Know that the root of (all) jealousies is in God: those of mankind are an offshoot from God, without resemblance (being implied).

شرح این بگذارم و گیرم گله ** از جفای آن نگار ده دله‌‌

I will leave the explanation of this and will begin to complain of the cruelty of that fickle Beauty.

نالم ایرا ناله‌‌ها خوش آیدش ** از دو عالم ناله و غم بایدش‌‌

I wail because wailings are pleasant to Him: He wants from the two worlds wailing and grief.

چون ننالم تلخ از دستان او ** چون نیم در حلقه‌‌ی مستان او1775

How should I not wail bitterly on account of His deceit, since I am not in the circle of those intoxicated with Him?

چون نباشم همچو شب بی‌‌روز او ** بی‌‌وصال روی روز افروز او

How shall I not be like night, without His day and without the favour of His day-illuming countenance?

ناخوش او خوش بود در جان من ** جان فدای یار دل رنجان من‌‌

His unsweetness is sweet in my soul: may my soul be sacrificed to the Beloved who grieves my heart!

عاشقم بر رنج خویش و درد خویش ** بهر خشنودی شاه فرد خویش‌‌

I am in love with my grief and pain for the sake of pleasing my peerless King.

خاک غم را سرمه سازم بهر چشم ** تا ز گوهر پر شود دو بحر چشم‌‌

I make the dust of sorrow a salve for mine eye, that the two seas of mine eyes may be filled with pearls.

اشک کان از بهر او بارند خلق ** گوهر است و اشک پندارند خلق‌‌1780

The tears which people shed for His sake are pearls—and people think they are tears.

من ز جان جان شکایت می‌‌کنم ** من نیم شاکی روایت می‌‌کنم‌‌

I am complaining of the Soul of the soul, (but in truth) I am not complaining: I am (only) relating.

دل همی‌‌گوید کز او رنجیده‌‌ام ** وز نفاق سست می‌‌خندیده‌‌ام‌‌

My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.

راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان‌‌

Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!

آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست‌‌

Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?

ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن‌‌1785

O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman,

مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی‌‌

When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).

این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی‌‌

Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,

تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند

That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.

این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن‌‌

All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!

جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت‌‌1790

The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter.

دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است‌‌

Do not say that the heart that is bound (conditioned) by (such bodily attributes as) sadness and laughter is worthy of seeing Thee (as Thou really art).